For the creature - The renewed creature; the Christian mind. This is given as a reason for its aspiring to the full privileges of adoption, that the present state is not one of choice, or one which is preferred, but one to which it has been subjected for wise reasons by God.

Subject to vanity - The word "subject to" means placed in such a state; subjected to it by the appointment of another, as a soldier has his rank and place assigned him in an army. The word "vanity" here ματαιότης mataiotēs is descriptive of the present condition of the Christian, as frail and dying; as exposed to trials, temptations, and cares; as in the midst of conflicts, and of a world which may be emphatically pronounced vanity. More or less, the Christian is brought under this influence; his joys are marred; his peace is discomposed; his affections wander; his life is a life of vanity and vexation.

Not willingly - Not voluntarily. It is not a matter of choice. It is not what is congenial to his renewed nature. That would aspire to perfect holiness and peace. But this subjection is one that is contrary to it, and from which he desires to be delivered. This describes substantially the same condition as Romans 7:15-24.

But by reason - By him διά dia. It is the appointment of God, who has chosen to place his people in this condition; and who for wise purposes retains them in it.

Who hath subjected the same - Who has appointed his people to this condition. It is his wise arrangement. Here we may observe,

(1) That the instinctive feelings of Christians lead them to desire a purer and a happier world, Philippians 1:23.

(2) that it is not what they desire, to be subjected to the toils of this life, and to the temptations and vanities of this world. They sigh for deliverance.

(3) their lot in life; their being subjected to this state of vanity, is the arrangement of God. Why it is, he has not seen fit to inform us fully. He might have taken his people at once to heaven as soon as they are converted. But though we know not all the reasons why they are continued here in this state of vanity, we can see some of them:

(a) Christians are subjected to this state to do good to their fellow sinners. They remain on earth for this purpose: and this should be their leading aim.

(b) By their remaining here the power of the gospel is shown in overcoming their sin; in meeting their temptations; in sustaining them in trial; and in thus furnishing living evidence to the world of the power and excellency of that gospel. This could not be attained if they were removed at once to heaven.

(c) It furnishes occasion for some interesting exhibitions of character - for hope, and faith, and love, and for increasing and progressive excellence.

(d) It is a proper training for heaven. It brings out the Christian character, and fits it for the skies. There may be inestimable advantages, all of which we may not see, in subjecting the Christian to a process of training in overcoming his sins, and in producing confidence in God, before he is admitted to his state of final rest.

(e) It is fit and proper that he should engage here in the service of Him who has redeemed him. He has been ransomed by the blood of Christ, and God has the highest claim on him in all the conflicts and toils, in all the labors and services to which he may be subjected in this life.

In hope - See the note at Romans 5:4. Hope has reference to the future; and in this state of the Christian, he sighs for deliverance, and expects it.

For the creature was made subject to vanity - The Gentile world were subject to vanity of mind; but how? not willingly, but by reason of him who hath subjected the same. May we not say, it became vain willingly, but was made subject to vanity unwillingly? For, let us recur to the origin of Gentilism, the confusion of languages, by reason of the attempt to build the tower of Babel; and though there are some passages in the gloss of the Targumists upon this matter that are sufficiently ridiculous, yet as to their scope and design they are worthy of notice. "They said, Go to, let us build us a city and a tower, and let its head reach unto the top of heaven; and let us make a house of worship in the top of it; and let us put a sword in his hand that he may wage war for us against our enemies, before we be scattered abroad upon the face of the whole earth." It is an ancient tradition among the Jews, that this tower was built on an idolatrous account. The confusion of tongues, by which true religion was lost in the world, is a proof that the builders of this tower sinned against God in the highest degree. They were inclined to vanity, i.e. idolatry, Willingly; but they were subjected to vanity Unwillingly; for this proceeded from the just indignation and vengeance of God. From this time the world lay under heathenism till the bringing in of the Gospel, upwards of 2000 years after. See Lightfoot.

For the creature was made subject to vanity,.... This designs the vanity and emptiness of the minds of the Gentiles, who were without God and Christ, and the Holy Spirit, without the law and Gospel, and grace of God; also the vain conceits they had of themselves, of their wisdom, knowledge, learning, and eloquence; likewise their vain philosophy, particularly their gross idolatry, their polytheism, or worshipping of many gods; together with their divers lusts and vices, to which they were addicted, to such a degree, that they might be truly said to be made subject thereunto, being under the government of these things, slaves unto them, and in such subjection, as that they could not deliver themselves from it; though it is said,

not willingly, but by reason of him who hath subjected the same in hope. Though they were willingly vain, yet they were not willingly made subject to vanity; they willingly went into idolatrous and other evil practices, but the devil made them subject, or slaves unto them; he led them captive at his will, and powerfully worked in them, by divine permission, so that they became vassals to him, and to their lusts; for he seems to be designed, "by him who hath subjected the same", and not Adam, by whom sin entered into the world.

Vanity (ματαιότητι)

Only here, Ephesians 4:17; 2 Peter 2:18. Compare the kindred verb became vain (Romans 1:21 note), and the adjective vain (1 Corinthians 3:20; 1 Peter 1:18). Vain is also used to render κενός (1 Corinthians 15:14, 1 Corinthians 15:58; Ephesians 5:6; James 2:20). Κενός signifies empty; μάταιος idle, resultless. Κενός, used of persons, implies not merely the absence of good, but the presence of evil. So James 2:20. The Greek proverb runs. "The empty think empty things." Μάταιος expresses aimlessness. All which has not God for the true end of its being is μάταιος. Pindar describes the vain man as one who hunts bootless things with fruitless hopes. Plato ("Laws," 735) of labor to no purpose. Ezekiel 13:6, "prophesying vain things (μάταια)," things which God will not bring to pass. Compare Titus 3:9. Here, therefore, the reference is to a perishable and decaying condition, separate from God, and pursuing false ends.

By reason of Him who hath subjected (διὰ τὸν ὑποτάξαντα)

God, not Adam nor Satan. Paul does not use the grammatical form which would express the direct agency of God, by Him who hath subjected, but that which makes God's will the occasion rather than the worker - on account of Him. Adam's sin and not God's will was the direct and special cause of the subjection to vanity. The supreme will of God is thus removed "to a wider distance from corruption and vanity" (Alford).

For the creature was made subject to {x} vanity, not {y} willingly, but by reason {z} of him who hath subjected the same in {a} hope,

(x) Is subject to a vanishing and disappearing state.

(y) Not by their natural inclination.

(z) That they should obey the Creator's commandment, whom it pleased to show by their sickly state, how greatly he was displeased with man.

(a) God would not make the world subject to be cursed forever because of the sin of man, but gave it hope that it would be restored.

8:20 For the creature was made subject to vanity. The creation (Revised Version) was subjected to vanity; i.e. became empty; lost its original significance. The Greek word mataiotes, rendered vanity, means to seek without finding. God placed the creation under man's dominion, and when man fell the whole was subject to vanity by God.

In hope. A hope was left to creation in its fallen estate. A promise of final redemption was made to fallen man (Ge 3:15), and the creation is represented as sharing that hope.

8:20 The creation was made subject to vanity - Abuse, misery, and corruption. By him who subjected it - Namely, God, Gen 3:17, 5:29. Adam only made it liable to the sentence which God pronounced; yet not without hope.

20. For the creature-"the creation."

was made subject to vanity, not willingly-that is, through no natural principle of decay. The apostle, personifying creation, represents it as only submitting to the vanity with which it was smitten, on man's account, in obedience to that superior power which had mysteriously linked its destinies with man's. And so he adds

but by reason of him who hath subjected the same-"who subjected it."

in hope-or "in hope that."

8:18-25 The sufferings of the saints strike no deeper than the things of time, last no longer than the present time, are light afflictions, and but for a moment. How vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time! Indeed the whole creation seems to wait with earnest expectation for the period when the children of God shall be manifested in the glory prepared for them. There is an impurity, deformity, and infirmity, which has come upon the creature by the fall of man. There is an enmity of one creature to another. And they are used, or abused rather, by men as instruments of sin. Yet this deplorable state of the creation is in hope. God will deliver it from thus being held in bondage to man's depravity. The miseries of the human race, through their own and each other's wickedness, declare that the world is not always to continue as it is. Our having received the first-fruits of the Spirit, quickens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt, in body or mind, that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God. Of this how fearfully regardless are the bulk of mankind! Believers have been brought into a state of safety; but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience, our way is rough and long; but He that shall come, will come, though he seems to tarry.